Luke 1:78

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

the dawn ³  will break ⁴  upon us from on high

Luke 7:30

7:30 However, the Pharisees ⁵  and the experts in religious law ⁶  rejected God’s purpose ⁷  for themselves, because they had not been baptized ⁸  by John. ⁹ ) ¹⁰ 

Luke 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ¹¹  over one sinner who repents.”

Luke 20:25

20:25 So ¹²  he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” ¹³ 

Luke 7:29

7:29 (Now ¹⁴  all the people who heard this, even the tax collectors, ¹⁵  acknowledged ¹⁶  God’s justice, because they had been baptized ¹⁷  with John’s baptism.

Luke 12:8

12:8 “I ¹⁸  tell you, whoever acknowledges ¹⁹  me before men, ²⁰  the Son of Man will also acknowledge ²¹  before God’s angels.

Luke 22:25

22:25 So ²²  Jesus ²³  said to them, “The kings of the Gentiles lord it over them, and those in authority over them are called ‘benefactors.’ ²⁴ 

Luke 16:15

16:15 But ²⁵  Jesus ²⁶  said to them, “You are the ones who justify yourselves in men’s eyes, ²⁷  but God knows your hearts. For what is highly prized ²⁸  among men is utterly detestable ²⁹  in God’s sight.

Luke 18:29

18:29 Then ³⁰  Jesus ³¹  said to them, “I tell you the truth, ³²  there is no one who has left home or wife or brothers ³³  or parents or children for the sake of God’s kingdom

[1:78]  ¹ 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]  ² sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

[1:78]  ³ 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]  ⁴ tn Grk “shall visit us.”

[7:30]  ⁵ sn See the note on Pharisees in 5:17.

[7:30]  ⁶ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ⁷ tn Or “plan.”

[7:30]  ⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁹ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ¹⁰ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[15:10]  ⁹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[20:25]  ¹³ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.

[20:25]  ¹⁴ sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.

[7:29]  ¹⁷ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹⁸ sn See the note on tax collectors in 3:12.

[7:29]  ¹⁹ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ²⁰ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[12:8]  ²¹ tn Here δέ (de) has not been translated.

[12:8]  ²² tn Or “confesses.”

[12:8]  ²³ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ²⁴ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[22:25]  ²⁵ tn Here δέ (de) has been translated as “so” to indicate the implied result of the dispute among the apostles.

[22:25]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:25]  ²⁷ sn The title ‘benefactor,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).

[16:15]  ²⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[16:15]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ³¹ tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.

[16:15]  ³² tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ³³ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).

[18:29]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ³⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ³⁶ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.