Luke 1:25

1:25 “This is what ¹  the Lord has done for me at the time ²  when he has been gracious to me, ³  to take away my disgrace ⁴  among people.” ⁵ 

Luke 2:46

2:46 After ⁶  three days ⁷  they found him in the temple courts, ⁸  sitting among the teachers, ⁹  listening to them and asking them questions.

Luke 7:16

7:16 Fear ¹⁰  seized them all, and they began to glorify ¹¹  God, saying, “A great prophet ¹²  has appeared ¹³  among us!” and “God has come to help ¹⁴  his people!”

Luke 7:49

7:49 But ¹⁵  those who were at the table ¹⁶  with him began to say among themselves, “Who is this, who even forgives sins?”

Luke 22:26

22:26 Not so with you; ¹⁷  instead the one who is greatest among you must become like the youngest, and the leader ¹⁸  like the one who serves. ¹⁹ 

Luke 22:55

22:55 When they had made a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Luke 24:5

24:5 The ²⁰  women ²¹  were terribly frightened ²²  and bowed ²³  their faces to the ground, but the men said to them, “Why do you look for the living ²⁴  among the dead?

---

¹ tn Grk “Thus.”

² tn Grk “in the days.”

³ tn Grk “has looked on me” (an idiom for taking favorable notice of someone).

⁴ 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).

⁵ tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.

⁶ tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

⁷ sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

⁸ tn Grk “the temple.”

⁹ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

¹⁰ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

¹¹ tn This imperfect verb has been translated as an ingressive imperfect.

¹² sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

¹³ tn Grk “arisen.”

¹⁴ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

¹⁵ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

¹⁶ tn Grk “were reclining at table.”

¹⁷ tn Grk “But you are not thus.”

¹⁸ tn Or “the ruler.”

¹⁹ sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

²⁰ tn Here δέ (de) has not been translated.

²¹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

²² tn Or “They were extremely afraid.”

²³ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

²⁴ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.