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 7:43

7:43 Simon answered, ⁵  “I suppose the one who had the bigger debt canceled.” ⁶  Jesus ⁷  said to him, “You have judged rightly.”

Luke 10:26

10:26 He said to him, “What is written in the law? How do you understand it?” ⁸ 

Luke 11:40

11:40 You fools! ⁹  Didn’t the one who made the outside make the inside as well? ¹⁰ 

Luke 12:41

12:41 Then ¹¹  Peter said, “Lord, are you telling this parable for us or for everyone?” ¹² 

Luke 14:22

14:22 Then ¹³  the slave said, ‘Sir, what you instructed has been done, and there is still room.’ ¹⁴ 

Luke 22:42

22:42 “Father, if you are willing, take ¹⁵  this cup ¹⁶  away from me. Yet not my will but yours ¹⁷  be done.”

[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.”

[7:43]  ⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”

[7:43]  ⁶ tn Grk “the one to whom he forgave more” (see v. 42).

[7:43]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:26]  ⁹ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:40]  ¹³ sn You fools is a rebuke which in the OT refers to someone who is blind to God (Ps 14:1, 53:1; 92:6; Prov 6:12).

[11:40]  ¹⁴ tn The question includes a Greek particle, οὐ (ou), that expects a positive reply. God, the maker of both, is concerned for what is both inside and outside.

[12:41]  ¹⁷ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ¹⁸ sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[14:22]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.

[14:22]  ²² sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

[22:42]  ²⁵ tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.

[22:42]  ²⁶ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[22:42]  ²⁷ sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.