Luke 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹ 

Luke 1:78

1:78 Because of ²  our God’s tender mercy ³ 

the dawn ⁴  will break ⁵  upon us from on high

Luke 14:20

14:20 Another ⁶  said, ‘I just got married, and I cannot come.’ ⁷ 

Luke 21:17

21:17 You will be hated by everyone because of my name. ⁸ 

Luke 24:53

24:53 and were continually in the temple courts ⁹  blessing ¹⁰  God. ¹¹ 

[1:70]  ¹ tn Grk “from the ages,” “from eternity.”

[1:78]  ² tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

[1:78]  ³ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ⁴ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

[1:78]  ⁵ tn Grk “shall visit us.”

[14:20]  ³ tn Grk “And another.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:20]  ⁴ sn I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army (Deut 20:7; 24:5), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.

[21:17]  ⁴ sn See Luke 6:22, 27; 1 Cor 1:25-31.

[24:53]  ⁵ tn Grk “in the temple.”

[24:53]  ⁶ 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]  ⁷ 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.