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 2:52

2:52 And Jesus increased ⁴  in wisdom and in stature, and in favor with God and with people.

Luke 18:27

18:27 He replied, “What is impossible ⁵  for mere humans ⁶  is possible for God.”

Luke 1:25

1:25 “This is what ⁷  the Lord has done for me at the time ⁸  when he has been gracious to me, ⁹  to take away my disgrace ¹⁰  among people.” ¹¹ 

Luke 12:36

12:36 be like people ¹²  waiting for their master to come back from the wedding celebration, ¹³  so that when he comes and knocks they can immediately open the door for him.

Luke 16:15

16:15 But ¹⁴  Jesus ¹⁵  said to them, “You are the ones who justify yourselves in men’s eyes, ¹⁶  but God knows your hearts. For what is highly prized ¹⁷  among men is utterly detestable ¹⁸  in God’s sight.

[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).

[2:52]  ⁴ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

[18:27]  ⁷ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ⁸ 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.

[1:25]  ¹⁰ tn Grk “Thus.”

[1:25]  ¹¹ tn Grk “in the days.”

[1:25]  ¹² tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

[1:25]  ¹³ sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).

[1:25]  ¹⁴ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

[12:36]  ¹³ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ¹⁴ sn An ancient wedding celebration could last for days (Tob 11:18).

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

[16:15]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[16:15]  ¹⁸ 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]  ¹⁹ tn Or “exalted.” This refers to the pride that often comes with money and position.

[16:15]  ²⁰ tn Or “is an abomination,” “is abhorrent” (L&N 25.187).