Luke 22:5

22:5 They ¹  were delighted ²  and arranged to give him money. ³ 

Luke 10:20

10:20 Nevertheless, do not rejoice that ⁴  the spirits submit to you, but rejoice ⁵  that your names stand written ⁶  in heaven.”

Luke 1:14

1:14 Joy and gladness will come ⁷  to you, and many will rejoice at ⁸  his birth, ⁹ 

Luke 1:28

1:28 The ¹⁰  angel ¹¹  came ¹²  to her and said, “Greetings, favored one, ¹³  the Lord is with you!” ¹⁴ 

Luke 15:5

15:5 Then ¹⁵  when he has found it, he places it on his shoulders, rejoicing.

Luke 19:6

19:6 So he came down quickly ¹⁶  and welcomed Jesus ¹⁷  joyfully. ¹⁸ 

Luke 15:32

15:32 It was appropriate ¹⁹  to celebrate and be glad, for your brother ²⁰  was dead, and is alive; he was lost and is found.’” ²¹ 

Luke 6:23

6:23 Rejoice in that day, and jump for joy, because ²²  your reward is great in heaven. For their ancestors ²³  did the same things to the prophets. ²⁴ 

Luke 13:17

13:17 When ²⁵  he said this all his adversaries were humiliated, ²⁶  but ²⁷  the entire crowd was rejoicing at all the wonderful things ²⁸  he was doing. ²⁹ 

Luke 19:37

19:37 As he approached the road leading down from ³⁰  the Mount of Olives, ³¹  the whole crowd of his ³²  disciples began to rejoice ³³  and praise ³⁴  God with a loud voice for all the mighty works ³⁵  they had seen: ³⁶ 

Luke 23:8

23:8 When ³⁷  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ³⁸  some miraculous sign. ³⁹ 

[22:5]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ² sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ³ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[10:20]  ⁴ tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”

[10:20]  ⁵ tn The verb here is a present imperative, so the call is to an attitude of rejoicing.

[10:20]  ⁶ tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.

[1:14]  ⁷ tn Grk “This will be joy and gladness.”

[1:14]  ⁸ tn Or “because of.”

[1:14]  ⁹ tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.

[1:28]  ¹⁰ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ¹¹ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ¹² tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ¹³ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ¹⁴ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[15:5]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:6]  ¹⁶ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ¹⁸ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[15:32]  ¹⁹ tn Or “necessary.”

[15:32]  ²⁰ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ²¹ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[6:23]  ²² tn Grk “because 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).

[6:23]  ²³ tn Or “forefathers”; Grk “fathers.”

[6:23]  ²⁴ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[13:17]  ²⁵ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[13:17]  ²⁶ tn Or “were put to shame.”

[13:17]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:17]  ²⁸ sn Concerning all the wonderful things see Luke 7:16; 19:37.

[13:17]  ²⁹ tn Grk “that were being done by him.” The passive has been converted to an active construction in the translation.

[19:37]  ²⁸ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ²⁹ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ³⁰ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ³¹ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ³² sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ³³ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ³⁴ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[23:8]  ³¹ tn Here δέ (de) has not been translated.

[23:8]  ³² tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ³³ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).