Luke 1:68

1:68 “Blessed ¹  be the Lord God of Israel,

because he has come to help ²  and has redeemed ³  his people.

Luke 7:26

7:26 What did you go out to see? A prophet? Yes, I tell you, and more ⁴  than a prophet.

Luke 8:40

Restoration and Healing

8:40 Now when Jesus returned, ⁵  the crowd welcomed him, because they were all waiting for him.

Luke 12:40

12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” ⁶ 

Luke 15:16

15:16 He ⁷  was longing to eat ⁸  the carob pods ⁹  the pigs were eating, but ¹⁰  no one gave him anything.

Luke 15:31

15:31 Then ¹¹  the father ¹²  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Luke 17:3

17:3 Watch ¹³  yourselves! If ¹⁴  your brother ¹⁵  sins, rebuke him. If ¹⁶  he repents, forgive him.

Luke 22:15

22:15 And he said to them, “I have earnestly desired ¹⁷  to eat this Passover with you before I suffer.

Luke 22:21

A Final Discourse

22:21 “But look, the hand of the one who betrays ¹⁸  me is with me on the table. ¹⁹ 

Luke 22:58

22:58 Then ²⁰  a little later someone else ²¹  saw him and said, “You are one of them too.” But Peter said, “Man, ²²  I am not!”

[1:68]  ¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ³ tn Or “has delivered”; Grk “has accomplished redemption.”

[7:26]  ⁴ tn John the Baptist is “more” because he introduces the one (Jesus) who brings the new era. The term is neuter, but may be understood as masculine in this context (BDAG 806 s.v. περισσότερος b.).

[8:40]  ⁷ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

[12:40]  ¹⁰ sn Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer (at an hour when you do not expect him).

[15:16]  ¹³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ¹⁴ tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ¹⁵ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:31]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ¹⁷ tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[17:3]  ¹⁹ 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]  ²⁰ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ²¹ 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]  ²² tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:15]  ²² tn This phrase parallels a Hebrew infinitive absolute and serves to underline Jesus’ enthusiasm for holding this meal (BDF §198.6).

[22:21]  ²⁵ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ²⁶ 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.

[22:58]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:58]  ²⁹ sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.

[22:58]  ³⁰ tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.