Luke 1:62

1:62 So ¹  they made signs to the baby’s ²  father, ³  inquiring what he wanted to name his son. ⁴ 

Luke 1:77

1:77 to give his people knowledge of salvation ⁵  through the forgiveness ⁶  of their sins.

Luke 6:42

6:42 How can you say to your brother, ‘Brother, let me remove the speck from your eye,’ while you yourself don’t see the beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Luke 10:5

10:5 Whenever ⁷  you enter a house, ⁸  first say, ‘May peace ⁹  be on this house!’

Luke 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ¹⁰ 

Luke 17:5

17:5 The ¹¹  apostles said to the Lord, “Increase our faith!” ¹² 

Luke 17:9

17:9 He won’t thank the slave because he did what he was told, ¹³  will he? ¹⁴ 

Luke 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ¹⁵ 

Luke 18:27

18:27 He replied, “What is impossible ¹⁶  for mere humans ¹⁷  is possible for God.”

Luke 21:38

21:38 And all the people ¹⁸  came to him early in the morning to listen to him in the temple courts. ¹⁹ 

Luke 23:31

23:31 For if such things are done ²⁰  when the wood is green, what will happen when it is dry?” ²¹ 

Luke 23:43

23:43 And Jesus ²²  said to him, “I tell you the truth, ²³  today ²⁴  you will be with me in paradise.” ²⁵ 

Luke 23:52

23:52 He went to Pilate and asked for the body ²⁶  of Jesus.

Luke 24:53

24:53 and were continually in the temple courts ²⁷  blessing ²⁸  God. ²⁹ 

[1:62]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ² tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ³ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ⁴ tn Grk “what he might wish to call him.”

[1:77]  ⁵ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ⁶ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[10:5]  ⁹ tn Here δέ (de) has not been translated.

[10:5]  ¹⁰ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹¹ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:26]  ¹³ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[17:5]  ¹⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹⁸ sn The request of the apostles, “Increase our faith,” is not a request for a gift of faith, but a request to increase the depth of their faith.

[17:9]  ²¹ tn Grk “did what was commanded.”

[17:9]  ²² tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “will he?” Thanks are not required.

[17:18]  ²⁵ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[18:27]  ²⁹ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ³⁰ tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.

[21:38]  ³³ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ³⁴ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[23:31]  ³⁷ tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).

[23:31]  ³⁸ sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.

[23:43]  ⁴¹ tn Grk “he.”

[23:43]  ⁴² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ⁴³ 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]  ⁴⁴ 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.

[23:52]  ⁴⁵ sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).

[24:53]  ⁴⁹ tn Grk “in the temple.”

[24:53]  ⁵⁰ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ⁵¹ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.