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 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁴  Then ⁵  Jesus said to Simon, “Do not be afraid; from now on ⁶  you will be catching people.” ⁷ 

Luke 5:33

The Superiority of the New

5:33 Then ⁸  they said to him, “John’s ⁹  disciples frequently fast ¹⁰  and pray, ¹¹  and so do the disciples of the Pharisees, ¹²  but yours continue to eat and drink.” ¹³ 

Luke 7:19-20

7:19 and sent them to Jesus ¹⁴  to ask, ¹⁵  “Are you the one who is to come, ¹⁶  or should we look for another?” 7:20 When ¹⁷  the men came to Jesus, ¹⁸  they said, “John the Baptist has sent us to you to ask, ¹⁹  ‘Are you the one who is to come, or should we look for another?’” ²⁰ 

Luke 7:22

7:22 So ²¹  he answered them, ²²  “Go tell ²³  John what you have seen and heard: ²⁴  The blind see, the lame walk, lepers are cleansed, the ²⁵  deaf hear, the dead are raised, the poor have good news proclaimed to them.

Luke 8:51

8:51 Now when he came to the house, Jesus ²⁶  did not let anyone go in with him except Peter, John, ²⁷  and James, and the child’s father and mother.

Luke 11:1

Instructions on Prayer

11:1 Now ²⁸  Jesus ²⁹  was praying in a certain place. When ³⁰  he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John ³¹  taught ³²  his disciples.”

[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.

[5:10]  ⁴ tn Or “business associates.”

[5:10]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁶ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁷ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:33]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ⁸ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  ⁹ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[5:33]  ¹⁰ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ¹¹ sn See the note on Pharisees in 5:17.

[5:33]  ¹² tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

[7:19]  ¹⁰ tc ‡ Although most mss (א A W Θ Ψ Ë¹ Ï it sy bo) read πρὸς τὸν ᾿Ιησοῦν (pro" ton Ihsoun, “to Jesus”), other important witnesses (B L Ξ Ë¹³ 33 pc sa) read πρὸς τὸν κύριον (pro" ton kurion, “to the Lord”). A decision is difficult in this instance, as there are good witnesses on both sides. In light of this, that “Jesus” is more widespread than “the Lord” with almost equally important witnesses argues for its authenticity.

[7:19]  ¹¹ tn Grk “to Jesus, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:19]  ¹² sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17.

[7:20]  ¹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[7:20]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:20]  ¹⁵ tn Grk “to you, saying,” but since this takes the form of a question, it is preferable to use the phrase “to ask” in English.

[7:20]  ¹⁶ tn This question is repeated word for word from v. 19.

[7:22]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the relationship to Jesus’ miraculous cures in the preceding sentence.

[7:22]  ¹⁷ tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation to “he answered them.”

[7:22]  ¹⁸ sn The same verb has been translated “inform” in 7:18.

[7:22]  ¹⁹ sn What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1. Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.

[7:22]  ²⁰ tn Grk “and the,” 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.

[8:51]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:51]  ²⁰ tn Grk “and John,” 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.

[11:1]  ²² tn Grk “And it happened that while.” 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 been translated as “now” to indicate the transition to a new topic.

[11:1]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:1]  ²⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:1]  ²⁵ sn John refers to John the Baptist.

[11:1]  ²⁶ sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.