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 6:5

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

Luke 6:31

6:31 Treat others ⁷  in the same way that you would want them to treat you. ⁸ 

Luke 7:31

7:31 “To what then should I compare the people ⁹  of this generation, and what are they like?

Luke 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Luke 12:16

12:16 He then ¹⁰  told them a parable: ¹¹  “The land of a certain rich man produced ¹²  an abundant crop,

Luke 14:2

14:2 There ¹³  right ¹⁴  in front of him was a man suffering from dropsy. ¹⁵ 

Luke 14:30

14:30 They will say, ¹⁶  ‘This man ¹⁷  began to build and was not able to finish!’ ¹⁸ 

Luke 17:30

17:30 It will be the same on the day the Son of Man is revealed.

Luke 18:27

18:27 He replied, “What is impossible ¹⁹  for mere humans ²⁰  is possible for God.”

Luke 19:10

19:10 For the Son of Man came ²¹  to seek and to save the lost.”

Luke 20:4

20:4 John’s baptism ²²  – was it from heaven or from people?” ²³ 

Luke 22:48

22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ²⁴ 

Luke 23:6

Jesus Brought Before Herod

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

[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.

[6:5]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ⁸ 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.

[6:31]  ¹⁰ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:31]  ¹¹ sn Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.

[7:31]  ¹³ tn Grk “men,” but this is a generic use of ἄνθρωπος (anqrwpo"). The comparison that follows in vv. 32-34 describes “this generation,” not Jesus and John.

[12:16]  ¹⁶ tn Grk “And he.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:16]  ¹⁷ tn Grk “a parable, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:16]  ¹⁸ tn Or “yielded a plentiful harvest.”

[14:2]  ¹⁹ tn Grk “And there.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:2]  ²⁰ tn Grk “behold.” The Greek word ἰδού (idou) at the beginning of this statement adds interest and emphasis (BDAG 468 s.v. 1). Here it has been translated as “right” in the phrase “right in front of him,” giving a similar effect of vividness in the translation.

[14:2]  ²¹ sn The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.

[14:30]  ²² tn Grk “make fun of him, saying.”

[14:30]  ²³ sn The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.

[14:30]  ²⁴ sn The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.

[18:27]  ²⁵ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ²⁶ 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.

[19:10]  ²⁸ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[20:4]  ³¹ sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.

[20:4]  ³² tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).

[22:48]  ³⁴ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.