Luke 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹  for I proclaim to you good news ²  that brings great joy to all the people:

Luke 2:20

2:20 So ³  the shepherds returned, glorifying and praising ⁴  God for all they had heard and seen; everything was just as they had been told. ⁵ 

Luke 2:38

2:38 At that moment, ⁶  she came up to them ⁷  and began to give thanks to God and to speak ⁸  about the child ⁹  to all who were waiting for the redemption of Jerusalem. ¹⁰ 

Luke 4:36

4:36 They ¹¹  were all amazed and began to say ¹²  to one another, “What’s happening here? ¹³  For with authority and power ¹⁴  he commands the unclean spirits, and they come out!”

Luke 6:10

6:10 After ¹⁵  looking around ¹⁶  at them all, he said to the man, ¹⁷  “Stretch out your hand.” The man ¹⁸  did so, and his hand was restored. ¹⁹ 

Luke 7:16

7:16 Fear ²⁰  seized them all, and they began to glorify ²¹  God, saying, “A great prophet ²²  has appeared ²³  among us!” and “God has come to help ²⁴  his people!”

Luke 8:45

8:45 Then ²⁵  Jesus asked, ²⁶  “Who was it who touched me?” When they all denied it, Peter ²⁷  said, “Master, the crowds are surrounding you and pressing ²⁸  against you!”

Luke 10:19

10:19 Look, I have given you authority to tread ²⁹  on snakes and scorpions ³⁰  and on the full force of the enemy, ³¹  and nothing will ³²  hurt you.

Luke 12:18

12:18 Then ³³  he said, ‘I ³⁴  will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Luke 13:2

13:2 He ³⁵  answered them, “Do you think these Galileans were worse sinners ³⁶  than all the other Galileans, because they suffered these things?

Luke 13:4

13:4 Or those eighteen who were killed ³⁷  when the tower in Siloam fell on them, ³⁸  do you think they were worse offenders than all the others who live in Jerusalem? ³⁹ 

Luke 13:27

13:27 But ⁴⁰  he will reply, ⁴¹  ‘I don’t know where you come from! ⁴²  Go away from me, all you evildoers!’ ⁴³ 

Luke 19:7

19:7 And when the people ⁴⁴  saw it, they all complained, ⁴⁵  “He has gone in to be the guest of a man who is a sinner.” ⁴⁶ 

Luke 24:21

24:21 But we had hoped ⁴⁷  that he was the one who was going to redeem ⁴⁸  Israel. Not only this, but it is now the third day since these things happened.

[2:10]  ¹ tn Grk “behold.”

[2:10]  ² tn Grk “I evangelize to you great joy.”

[2:20]  ³ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

[2:20]  ⁴ sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.

[2:20]  ⁵ tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.

[2:38]  ⁵ tn Grk “at that very hour.”

[2:38]  ⁶ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁷ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁸ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁹ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[4:36]  ⁷ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ⁸ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ⁹ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹⁰ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[6:10]  ⁹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹⁰ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).

[6:10]  ¹¹ tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.

[6:10]  ¹² tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[6:10]  ¹³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[7:16]  ¹¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ¹² tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ¹³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ¹⁴ tn Grk “arisen.”

[7:16]  ¹⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[8:45]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:45]  ¹⁴ tn Grk “said.”

[8:45]  ¹⁵ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

[8:45]  ¹⁶ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

[10:19]  ¹⁵ tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.

[10:19]  ¹⁶ sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.

[10:19]  ¹⁷ tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.

[10:19]  ¹⁸ tn This is an emphatic double negative in the Greek text.

[12:18]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:18]  ¹⁸ sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

[13:2]  ¹⁹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ²⁰ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:4]  ²¹ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ²² sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:27]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ²⁴ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  ²⁵ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ²⁶ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[19:7]  ²⁵ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ²⁶ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²⁷ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[24:21]  ²⁷ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁸ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.