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 1:66

1:66 All ⁴  who heard these things ⁵  kept them in their hearts, ⁶  saying, “What then will this child be?” ⁷  For the Lord’s hand ⁸  was indeed with him.

Luke 2:48

2:48 When ⁹  his parents ¹⁰  saw him, they were overwhelmed. His ¹¹  mother said to him, “Child, ¹²  why have you treated ¹³  us like this? Look, your father and I have been looking for you anxiously.” ¹⁴ 

Luke 3:14

3:14 Then some soldiers ¹⁵  also asked him, “And as for us – what should we do?” ¹⁶  He told them, “Take money from no one by violence ¹⁷  or by false accusation, ¹⁸  and be content with your pay.”

Luke 8:28

8:28 When he saw ¹⁹  Jesus, he cried out, fell ²⁰  down before him, and shouted with a loud voice, “Leave me alone, ²¹  Jesus, Son of the Most High ²²  God! I beg you, do not torment ²³  me!”

Luke 10:35

10:35 The ²⁴  next day he took out two silver coins ²⁵  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ²⁶ 

Luke 11:36

11:36 If ²⁷  then ²⁸  your whole body is full of light, with no part in the dark, ²⁹  it will be as full of light as when the light of a lamp shines on you.” ³⁰ 

Luke 13:7

13:7 So ³¹  he said to the worker who tended the vineyard, ‘For ³²  three years ³³  now, I have come looking for fruit on this fig tree, and each time I inspect it ³⁴  I find none. Cut ³⁵  it down! Why ³⁶  should it continue to deplete ³⁷  the soil?’

Luke 16:2-3

16:2 So ³⁸  he called the manager ³⁹  in and said to him, ‘What is this I hear about you? ⁴⁰  Turn in the account of your administration, ⁴¹  because you can no longer be my manager.’ 16:3 Then ⁴²  the manager said to himself, ‘What should I do, since my master is taking my position ⁴³  away from me? I’m not strong enough to dig, ⁴⁴  and I’m too ashamed ⁴⁵  to beg.

Luke 17:8

17:8 Won’t ⁴⁶  the master ⁴⁷  instead say to him, ‘Get my dinner ready, and make yourself ready ⁴⁸  to serve me while ⁴⁹  I eat and drink. Then ⁵⁰  you may eat and drink’?

Luke 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ⁵¹  to the poor, and if ⁵²  I have cheated anyone of anything, I am paying back four times as much!”

Luke 19:15

19:15 When ⁵³  he returned after receiving the kingdom, he summoned ⁵⁴  these slaves to whom he had given the money. He wanted ⁵⁵  to know how much they had earned ⁵⁶  by trading.

Luke 20:17

20:17 But Jesus ⁵⁷  looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? ⁵⁸ 

Luke 23:8

23:8 When ⁵⁹  Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform ⁶⁰  some miraculous sign. ⁶¹ 

[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).

[1:66]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ⁵ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ⁶ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁷ tn Or “what manner of child will this one be?”

[1:66]  ⁸ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[2:48]  ⁷ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ⁸ tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

[2:48]  ⁹ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:48]  ¹⁰ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

[2:48]  ¹¹ tn Or “Child, why did you do this to us?”

[2:48]  ¹² tn Or “your father and I have been terribly worried looking for you.”

[3:14]  ¹⁰ tn Grk “And soldiers.”

[3:14]  ¹¹ tn Grk “And what should we ourselves do?”

[3:14]  ¹² tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹³ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[8:28]  ¹³ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ¹⁴ tn Grk “and fell,” 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.

[8:28]  ¹⁵ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ¹⁶ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁷ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[10:35]  ¹⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁷ tn Grk “two denarii.”

[10:35]  ¹⁸ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[11:36]  ¹⁹ tn This is a first class condition in the Greek text, so the example ends on a hopeful, positive note.

[11:36]  ²⁰ tn Grk “Therefore”; the same conjunction as at the beginning of v. 35, but since it indicates a further inference or conclusion, it has been translated “then” here.

[11:36]  ²¹ tn Grk “not having any part dark.”

[11:36]  ²² tn Grk “it will be completely illumined as when a lamp illumines you with its rays.”

[13:7]  ²² tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²³ tn Grk “Behold, for.”

[13:7]  ²⁴ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ²⁵ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ²⁶ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ²⁷ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ²⁸ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.

[16:2]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²⁶ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁷ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁸ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[16:3]  ²⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events in the parable.

[16:3]  ²⁹ tn Grk “the stewardship,” “the management.”

[16:3]  ³⁰ tn Here “dig” could refer (1) to excavation (“dig ditches,” L&N 19.55) or (2) to agricultural labor (“work the soil,” L&N 43.3). In either case this was labor performed by the uneducated, so it would be an insult as a job for a manager.

[16:3]  ³¹ tn Grk “I do not have strength to dig; I am ashamed to beg.”

[17:8]  ³¹ tn The question includes a Greek particle, οὐχί (ouci), that expects a positive reply. The slave is expected to prepare a meal before eating himself.

[17:8]  ³² tn Grk “he”; the referent has been specified in the translation for clarity.

[17:8]  ³³ tn Grk “and gird yourself” (with an apron or towel, in preparation for service).

[17:8]  ³⁴ tn BDAG 423 s.v. ἕως 2.b, “to denote contemporaneousness as long as, while… w. subjunctive… Lk 17:8.”

[17:8]  ³⁵ tn Grk “after these things.”

[19:8]  ³⁴ sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ³⁵ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:15]  ³⁷ tn Grk “And it happened that when.” 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.

[19:15]  ³⁸ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

[19:15]  ³⁹ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

[19:15]  ⁴⁰ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

[20:17]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ⁴¹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[23:8]  ⁴³ tn Here δέ (de) has not been translated.

[23:8]  ⁴⁴ tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.

[23:8]  ⁴⁵ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).