Luke 4:33

4:33 Now ¹  in the synagogue ²  there was a man who had the spirit of an unclean ³  demon, and he cried out with a loud voice,

Luke 1:42

1:42 She ⁴  exclaimed with a loud voice, ⁵  “Blessed are you among women, ⁶  and blessed is the child ⁷  in your womb!

Luke 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ⁸  on the earth and wrath against this people.

Luke 23:46

23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” ⁹  And after he said this he breathed his last.

Luke 8:28

8:28 When he saw ¹⁰  Jesus, he cried out, fell ¹¹  down before him, and shouted with a loud voice, “Leave me alone, ¹²  Jesus, Son of the Most High ¹³  God! I beg you, do not torment ¹⁴  me!”

Luke 19:37

19:37 As he approached the road leading down from ¹⁵  the Mount of Olives, ¹⁶  the whole crowd of his ¹⁷  disciples began to rejoice ¹⁸  and praise ¹⁹  God with a loud voice for all the mighty works ²⁰  they had seen: ²¹ 

[4:33]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).

[4:33]  ² sn See the note on synagogues in 4:15.

[4:33]  ³ tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”

[1:42]  ⁴ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:42]  ⁵ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

[1:42]  ⁶ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

[1:42]  ⁷ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[21:23]  ⁷ sn Great distress means that this is a period of great judgment.

[23:46]  ¹⁰ sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

[8:28]  ¹³ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁴ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ¹⁵ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹⁶ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁷ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[19:37]  ¹⁶ 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]  ¹⁷ sn See the note on the name Mount of Olives in v. 29.

[19:37]  ¹⁸ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

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

[19:37]  ²¹ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ²² tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.