Luke 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ¹  and your wife Elizabeth will bear you a son; you ²  will name him John. ³ 

Luke 1:41

1:41 When ⁴  Elizabeth heard Mary’s greeting, the baby leaped ⁵  in her ⁶  womb, and Elizabeth was filled with the Holy Spirit. ⁷ 

Luke 6:6

Healing a Withered Hand

6:6 On ⁸  another Sabbath, Jesus ⁹  entered the synagogue ¹⁰  and was teaching. Now ¹¹  a man was there whose right hand was withered. ¹² 

Luke 10:40

10:40 But Martha was distracted ¹³  with all the preparations she had to make, ¹⁴  so ¹⁵  she came up to him and said, “Lord, don’t you care ¹⁶  that my sister has left me to do all the work ¹⁷  alone? Tell ¹⁸  her to help me.”

Luke 11:27

11:27 As ¹⁹  he said these things, a woman in the crowd spoke out ²⁰  to him, “Blessed is the womb ²¹  that bore you and the breasts at which you nursed!” ²² 

Luke 11:34

11:34 Your eye is the lamp of your body. When your eye is healthy, ²³  your whole body is full of light, but when it is diseased, ²⁴  your body is full of darkness.

Luke 12:46

12:46 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, ²⁵  and assign him a place with the unfaithful. ²⁶ 

Luke 16:13

16:13 No servant can serve two masters, for either he will hate ²⁷  the one and love the other, or he will be devoted to the one and despise ²⁸  the other. You cannot serve God and money.” ²⁹ 

Luke 17:20

The Coming of the Kingdom

17:20 Now at one point ³⁰  the Pharisees ³¹  asked Jesus ³²  when the kingdom of God ³³  was coming, so he answered, “The kingdom of God is not coming with signs ³⁴  to be observed,

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ³⁵  you did not arrest me. ³⁶  But this is your hour, ³⁷  and that of the power ³⁸  of darkness!”

[1:13]  ¹ tn The passive means that the prayer was heard by God.

[1:13]  ² tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:41]  ⁴ tn Grk “And it happened that.” 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. 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 either.

[1:41]  ⁵ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ⁶ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁷ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[6:6]  ⁷ tn Grk “Now it happened that on.” 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.

[6:6]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁹ sn See the note on synagogues in 4:15.

[6:6]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ¹¹ tn Grk “a man was there and his right hand was withered.”

[10:40]  ¹⁰ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ¹¹ tn Grk “with much serving.”

[10:40]  ¹² tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ¹³ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ¹⁴ tn Grk “has left me to serve alone.”

[10:40]  ¹⁵ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[11:27]  ¹³ tn Grk “And it happened that as.” 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 δέ (de) has not been translated.

[11:27]  ¹⁴ tn Grk “lifted up her voice and said.” This idiom is somewhat redundant in contemporary English and has been simplified to “spoke out.”

[11:27]  ¹⁵ tn For this term see L&N 8.69.

[11:27]  ¹⁶ sn Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.

[11:34]  ¹⁶ tn Or “sound” (so L&N 23.132 and most scholars). A few scholars take this word to mean something like “generous” here (L&N 57.107), partly due to the immediate context of this saying in Matt 6:22 which concerns money, in which case the “eye” is a metonymy for the entire person (“if you are generous”).

[11:34]  ¹⁷ tn Or “when it is sick” (L&N 23.149).

[12:46]  ¹⁹ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:46]  ²⁰ tn Or “unbelieving.” Here the translation employs the slightly more ambiguous “unfaithful,” which creates a link with the point of the parable – faithfulness versus unfaithfulness in servants. The example of this verse must be taken together with the examples of vv. 47-48 as part of a scale of reactions with the most disobedient response coming here. The fact that this servant is placed in a distinct group, unlike the one in vv. 47-48, also suggests ultimate exclusion. This is the hypocrite of Matt 24:51.

[16:13]  ²² sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ²³ tn Or “and treat [the other] with contempt.”

[16:13]  ²⁴ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[17:20]  ²⁵ tn The words “at one point” are supplied to indicate that the following incident is not necessarily in chronological sequence with the preceding event.

[17:20]  ²⁶ sn See the note on Pharisees in 5:17.

[17:20]  ²⁷ tn Grk “having been asked by the Pharisees.” The passive construction has been translated as an active one in keeping with contemporary English style, and the direct object, Jesus, has been supplied from the context.

[17:20]  ²⁸ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[17:20]  ²⁹ tn Or “is not coming in a way that it can be closely watched” (L&N 24.48). Although there are differing interpretations of what this means, it probably refers to the cosmic signs often associated with the kingdom’s coming in the Jewish view (1 En. 91, 93; 2 Bar. 53—74). See D. L. Bock, Luke (BECNT), 2:1412-14, also H. Riesenfeld, TDNT 8:150.

[22:53]  ²⁸ tn Grk “in the temple.”

[22:53]  ²⁹ tn Grk “lay hands on me.”

[22:53]  ³⁰ tn Or “your time.”

[22:53]  ³¹ tn Or “authority,” “domain.”