Luke 2:14

2:14 “Glory ¹  to God in the highest,

and on earth peace among people ²  with whom he is pleased!” ³ 

Luke 2:32

2:32 a light, ⁴ 

for revelation to the Gentiles,

and for glory ⁵  to your people Israel.”

Luke 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ⁶ 

Luke 24:26

24:26 Wasn’t ⁷  it necessary ⁸  for the Christ ⁹  to suffer these things and enter into his glory?”

Luke 2:9

2:9 An ¹⁰  angel of the Lord ¹¹  appeared to ¹²  them, and the glory of the Lord shone around them, and they were absolutely terrified. ¹³ 

Luke 9:31

9:31 They appeared in glorious splendor and spoke about his departure ¹⁴  that he was about to carry out ¹⁵  at Jerusalem. ¹⁶ 

Luke 19:38

19:38 “Blessed is the king ¹⁷  who comes in the name of the Lord! ¹⁸  Peace in heaven and glory in the highest!”

Luke 21:27

21:27 Then ¹⁹  they will see the Son of Man arriving in a cloud ²⁰  with power and great glory.

Luke 4:6

4:6 And he ²¹  said to him, “To you ²²  I will grant this whole realm ²³  – and the glory that goes along with it, ²⁴  for it has been relinquished ²⁵  to me, and I can give it to anyone I wish.

Luke 9:26

9:26 For whoever is ashamed ²⁶  of me and my words, the Son of Man will be ashamed of that person ²⁷  when he comes in his glory and in the glory ²⁸  of the Father and of the holy angels.

Luke 9:32

9:32 Now Peter and those with him were quite sleepy, ²⁹  but as they became fully awake, ³⁰  they saw his glory and the two men standing with him.

Luke 12:27

12:27 Consider how the flowers ³¹  grow; they do not work ³²  or spin. Yet I tell you, not even Solomon in all his glory was clothed like one of these!

Luke 14:10

14:10 But when you are invited, go and take the least important place, so that when your host ³³  approaches he will say to you, ‘Friend, move up here to a better place.’ ³⁴  Then you will be honored in the presence of all who share the meal with you.

[2:14]  ¹ sn Glory here refers to giving honor to God.

[2:14]  ² tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ³ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[2:32]  ⁴ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ⁵ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[17:18]  ⁷ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[24:26]  ¹⁰ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹¹ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:9]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ¹⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ¹⁵ tn Or “stood in front of.”

[2:9]  ¹⁶ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[9:31]  ¹⁶ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ¹⁷ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:38]  ¹⁹ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ²⁰ sn A quotation from Ps 118:26.

[21:27]  ²² tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.

[21:27]  ²³ sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.

[4:6]  ²⁵ tn Grk “And the devil.”

[4:6]  ²⁶ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ²⁷ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ²⁸ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ²⁹ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[9:26]  ²⁸ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ²⁹ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ³⁰ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[9:32]  ³¹ tn Grk “weighed down with sleep” (an idiom).

[9:32]  ³² tn Or “after they became fully awake,” “but they became fully awake and saw.”

[12:27]  ³⁴ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[12:27]  ³⁵ tn Traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English scans better in terms of cadence with a single syllable.

[14:10]  ³⁷ tn Grk “the one who invited you.”

[14:10]  ³⁸ tn Grk “Go up higher.” This means to move to a more important place.