Luke 1:18

1:18 Zechariah ¹  said to the angel, “How can I be sure of this? ²  For I am an old man, and my wife is old as well.” ³ 

Luke 1:38

1:38 So ⁴  Mary said, “Yes, ⁵  I am a servant ⁶  of the Lord; let this happen to me ⁷  according to your word.” ⁸  Then ⁹  the angel departed from her.

Luke 1:59

1:59 On ¹⁰  the eighth day ¹¹  they came to circumcise the child, and they wanted to name ¹²  him Zechariah after his father.

Luke 4:36

4:36 They ¹³  were all amazed and began to say ¹⁴  to one another, “What’s happening here? ¹⁵  For with authority and power ¹⁶  he commands the unclean spirits, and they come out!”

Luke 5:1

The Call of the Disciples

5:1 Now ¹⁷  Jesus was standing by the Lake of Gennesaret, ¹⁸  and the crowd was pressing around him ¹⁹  to hear the word of God.

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ²⁰  for I am a sinful man!” ²¹ 

Luke 6:23

6:23 Rejoice in that day, and jump for joy, because ²²  your reward is great in heaven. For their ancestors ²³  did the same things to the prophets. ²⁴ 

Luke 9:36

9:36 After ²⁵  the voice had spoken, Jesus was found alone. So ²⁶  they kept silent and told no one ²⁷  at that time ²⁸  anything of what they had seen.

Luke 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ²⁹  entered a certain village where a woman named Martha welcomed him as a guest. ³⁰ 

Luke 24:10

24:10 Now it was Mary Magdalene, ³¹  Joanna, ³²  Mary the mother of James, and the other women with them who told these things to the apostles.

[1:18]  ¹ tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:18]  ² tn Grk “How will I know this?”

[1:18]  ³ tn Grk “is advanced in days” (an idiom for old age).

[1:38]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁵ tn Grk “behold.”

[1:38]  ⁶ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁷ tn Grk “let this be to me.”

[1:38]  ⁸ sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

[1:38]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:59]  ⁷ 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ⁸ sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ⁹ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[4:36]  ¹⁰ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹¹ tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹² tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹³ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[5:1]  ¹³ tn Grk “Now 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.

[5:1]  ¹⁴ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ¹⁵ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:8]  ¹⁶ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹⁷ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[6:23]  ¹⁹ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[6:23]  ²¹ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[9:36]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ²³ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ²⁴ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ²⁵ tn Grk “in those days.”

[10:38]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ²⁶ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[24:10]  ²⁸ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ²⁹ sn On Joanna see Luke 8:1-3.