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 7:8

7:8 For I too am a man set under authority, with soldiers under me. ⁹  I say to this one, ‘Go,’ and he goes, ¹⁰  and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” ¹¹ 

Luke 9:45

9:45 But they did not understand this statement; its meaning ¹²  had been concealed ¹³  from them, so that they could not grasp it. Yet ¹⁴  they were afraid to ask him about this statement.

Luke 10:11

10:11 ‘Even the dust of your town ¹⁵  that clings to our feet we wipe off ¹⁶  against you. ¹⁷  Nevertheless know this: The kingdom of God has come.’ ¹⁸ 

Luke 12:22

Exhortation Not to Worry

12:22 Then ¹⁹  Jesus ²⁰  said to his ²¹  disciples, “Therefore I tell you, do not worry ²²  about your ²³  life, what you will eat, or about your ²⁴  body, what you will wear.

Luke 12:39

12:39 But understand this: If the owner of the house had known at what hour the thief ²⁵  was coming, he would not have let ²⁶  his house be broken into.

Luke 16:2

16:2 So ²⁷  he called the manager ²⁸  in and said to him, ‘What is this I hear about you? ²⁹  Turn in the account of your administration, ³⁰  because you can no longer be my manager.’

Luke 20:17

20:17 But Jesus ³¹  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’? ³² 

Luke 22:37

22:37 For I tell you that this scripture must be ³³  fulfilled in me, ‘And he was counted with the transgressors.’ ³⁴  For what is written about me is being fulfilled.” ³⁵ 

[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).

[7:8]  ⁷ tn Grk “having soldiers under me.”

[7:8]  ⁸ sn I say to this one, ‘Go,’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[7:8]  ⁹ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[9:45]  ¹⁰ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹¹ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ¹² tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:11]  ¹³ tn Or “city.”

[10:11]  ¹⁴ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ¹⁵ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ¹⁶ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[12:22]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ¹⁸ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ¹⁹ tn Or “do not be anxious.”

[12:22]  ²⁰ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ²¹ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.

[12:39]  ¹⁹ sn On Jesus pictured as a returning thief, see 1 Thess 5:2, 4; 2 Pet 3:10; Rev 3:3; 16:15.

[12:39]  ²⁰ tc Most mss (א¹ A B L Q W Θ Ψ 070 Ë^1,13 33 Ï lat sy^p,h sa^ms bo) read “he would have watched and not let” here, but this looks like an assimilation to Matt 24:43. The alliance of two important and early mss along with a few others (Ì⁷⁵ א* [D] e i sy^s,c sa^mss), coupled with much stronger internal evidence, suggests that the shorter reading is authentic.

[16:2]  ²² tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ²³ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ²⁴ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ²⁵ tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[20:17]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:17]  ²⁶ 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.

[22:37]  ²⁸ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ²⁹ tn Or “with the lawless.”

[22:37]  ³⁰ tn Grk “is having its fulfillment.”