Luke 1:6

1:6 They¹ were both righteous in the sight of God, following² all the commandments and ordinances of the Lord blamelessly.³

Luke 1:11

1:11 An⁴ angel of the Lord,⁵ standing on the right side of the altar of incense, appeared⁶ to him.

Luke 1:45

1:45 And blessed⁷ is she who believed that⁸ what was spoken to her by⁹ the Lord would be fulfilled.”¹⁰

Luke 1:58

1:58 Her¹¹ neighbors and relatives heard that the Lord had shown¹² great mercy to her, and they rejoiced¹³ with her.

Luke 1:68

1:68 “Blessed¹⁴ be the Lord God of Israel,

because he has come to help¹⁵ and has redeemed¹⁶ his people.

Luke 4:8

4:8 Jesus¹⁷ answered him,¹⁸ “It is written, ‘You are to worship¹⁹ the Lord²⁰ your God and serve only him.’”²¹

Luke 4:12

4:12 Jesus²² answered him,²³ “It is said, ‘You are not to put the Lord your God to the test.’”²⁴

Luke 7:13

7:13 When²⁵ the Lord saw her, he had compassion²⁶ for her and said to her, “Do not weep.”²⁷

Luke 9:59

9:59 Jesus²⁸ said to another, “Follow me.” But he replied,²⁹ “Lord, first let me go and bury my father.”

Luke 9:61

9:61 Yet³⁰ another said, “I will follow you, Lord, but first let me say goodbye to my family.”³¹

Luke 10:17

10:17 Then³² the seventy-two³³ returned with joy, saying, “Lord, even the demons submit to³⁴ us in your name!”³⁵

Luke 10:39

10:39 She³⁶ had a sister named Mary, who sat³⁷ at the Lord’s feet³⁸ and listened to what he said.

Luke 19:38

19:38 “Blessed is the king³⁹ who comes in the name of the Lord!⁴⁰ Peace in heaven and glory in the highest!”

Luke 22:49

22:49 When⁴¹ those who were around him saw what was about to happen, they said, “Lord, should⁴² we use our swords?”⁴³

¹tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

²tn Grk “walking in” (an idiom for one’s lifestyle).

sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).

³tn The predicate adjective has the effect of an adverb here (BDF §243).

⁴tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

⁵tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

⁶sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

⁷sn Again the note of being blessed makes the key point of the passage about believing God.

⁸tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

⁹tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

¹⁰tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

sn This term speaks of completion of something planned (2 Chr 29:35).

¹¹tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹²tn Grk “had magnified his mercy with her.”

¹³tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

¹⁴sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

¹⁵sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

¹⁶tn Or “has delivered”; Grk “has accomplished redemption.”

sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

¹⁷tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸tc Most mss, especially the later ones (A Θ Ψ 0102 Ë¹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

¹⁹tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

²⁰tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

²¹sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

²²tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

²³tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

²⁴sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

²⁵tn Grk “And seeing her, the Lord.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἰδών (idwn) has been taken temporally.

²⁶sn He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it (Matt 14:14; Mark 6:34; Matt 15:32; Mark 8:2).

²⁷tn The verb κλαίω (klaiw) denotes the loud wailing or lamenting typical of 1st century Jewish mourning.

²⁸tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

²⁹tn Grk “said.”

³⁰tn Grk “And another also said.”

³¹tn Grk “to those in my house.”

³²tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

³³tc See the tc note on the number “seventy-two” in Luke 10:1.

³⁴tn Or “the demons obey”; see L&N 36.18.

³⁵tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.

³⁶tn Here καί (kai) has not been translated because of differences between Greek and English style.

³⁷tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

³⁸sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

³⁹sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

⁴⁰sn A quotation from Ps 118:26.

⁴¹tn Here δέ (de) has not been translated.

⁴²tn The direct question using “if” in Greek is not unusual (BDF §440.3).

⁴³sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.