Luke 2:11

2:11 Today ¹  your Savior is born in the city ²  of David. ³  He is Christ ⁴  the Lord.

Luke 6:5

6:5 Then ⁵  he said to them, “The Son of Man is lord ⁶  of the Sabbath.”

Luke 6:36

6:36 Be merciful, ⁷  just as your Father is merciful.

Luke 7:23

7:23 Blessed is anyone ⁸  who takes no offense at me.”

Luke 8:26

Healing of a Demoniac

8:26 So ⁹  they sailed over to the region of the Gerasenes, ¹⁰  which is opposite ¹¹  Galilee.

Luke 11:35

11:35 Therefore see to it ¹²  that the light in you ¹³  is not darkness.

Luke 11:41

11:41 But give from your heart to those in need, ¹⁴  and ¹⁵  then everything will be clean for you. ¹⁶ 

Luke 12:23

12:23 For there is more to life than food, and more to the body than clothing.

Luke 12:34

12:34 For where your treasure ¹⁷  is, there your heart will be also.

Luke 18:27

18:27 He replied, “What is impossible ¹⁸  for mere humans ¹⁹  is possible for God.”

Luke 20:38

20:38 Now he is not God of the dead, but of the living, ²⁰  for all live before him.” ²¹ 

Luke 20:44

20:44 If David then calls him ‘Lord,’ how can he be his son?” ²² 

Luke 21:30

21:30 When they sprout leaves, you see ²³  for yourselves and know that summer is now near.

Luke 23:6

Jesus Brought Before Herod

23:6 Now when Pilate heard this, he asked whether the man was a Galilean.

[2:11]  ¹ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ² tn Or “town.” See the note on “city” in v. 4.

[2:11]  ³ tn This is another indication of a royal, messianic connection.

[2:11]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:5]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ⁶ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:36]  ⁹ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[7:23]  ¹³ tn Grk “whoever.”

[8:26]  ¹⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

[8:26]  ¹⁸ tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

[8:26]  ¹⁹ sn That is, across the Sea of Galilee from Galilee.

[11:35]  ²¹ tn This is a present imperative, calling for a constant watch (L&N 24.32; ExSyn 721).

[11:35]  ²² sn Here you is a singular pronoun, individualizing the application.

[11:41]  ²⁵ tn Grk “Give the things inside as alms.” Three different approaches have been taken to the syntax and meaning of this phrase: (1) τὰ ἐνόντα (ta enonta, “the things inside”) is an accusative of respect (“give alms with respect to the things inside”); (2) τὰ ἐνόντα is an adverbial accusative (“give alms inwardly,” i.e., from the heart); (3) the word translated “alms” represents a mistranslation of the original Aramaic term “cleanse,” so the statement urges the hearers to “cleanse the things inside.” According to D. L. Bock (Luke [BECNT], 2:1115) the latter meaning is unlikely because the present verse is independent of Matt 23:26, not parallel to it, and makes good sense as it stands.

[11:41]  ²⁶ tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[11:41]  ²⁷ sn The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean, both hearts and lives.

[12:34]  ²⁹ sn Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36.

[18:27]  ³³ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ³⁴ 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.

[20:38]  ³⁷ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[20:38]  ³⁸ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[20:44]  ⁴¹ tn Grk “David thus calls him ‘Lord.’ So how is he his son?” The conditional nuance, implicit in Greek, has been made explicit in the translation (cf. Matt 22:45).

[21:30]  ⁴⁵ tn Grk “seeing for yourselves, you know.” The participle βλέποντες (bleponte") has been translated as a finite verb due to requirements of contemporary English style.