Luke 1:20

1:20 And now, ¹  because you did not believe my words, which will be fulfilled in their time, ²  you will be silent, unable to speak, ³  until the day these things take place.”

Luke 3:4

3:4 As it is written in the book of the words of Isaiah the prophet,

“The voice ⁴  of one shouting in the wilderness: ⁵ 

‘Prepare the way for the Lord,

make ⁶  his paths straight.

Luke 4:22

4:22 All ⁷  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ⁸  said, “Isn’t this ⁹  Joseph’s son?”

Luke 4:36

4:36 They ¹⁰  were all amazed and began to say ¹¹  to one another, “What’s happening here? ¹²  For with authority and power ¹³  he commands the unclean spirits, and they come out!”

Luke 8:12-13

8:12 Those along the path are the ones who have heard; then the devil ¹⁴  comes and takes away the word ¹⁵  from their hearts, so that they may not believe ¹⁶  and be saved. 8:13 Those ¹⁷  on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, ¹⁸  but ¹⁹  in a time of testing ²⁰  fall away. ²¹ 

Luke 9:26

9:26 For whoever is ashamed ²²  of me and my words, the Son of Man will be ashamed of that person ²³  when he comes in his glory and in the glory ²⁴  of the Father and of the holy angels.

Luke 16:2

16:2 So ²⁵  he called the manager ²⁶  in and said to him, ‘What is this I hear about you? ²⁷  Turn in the account of your administration, ²⁸  because you can no longer be my manager.’

Luke 20:20

Paying Taxes to Caesar

20:20 Then ²⁹  they watched him carefully and sent spies who pretended to be sincere. ³⁰  They wanted to take advantage of what he might say ³¹  so that they could deliver him up to the authority and jurisdiction ³²  of the governor.

Luke 24:19

24:19 He ³³  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ³⁴  who, with his powerful deeds and words, proved to be a prophet ³⁵  before God and all the people;

Luke 24:44

Jesus’ Final Commission

24:44 Then ³⁶  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³⁷  in the law of Moses and the prophets and the psalms ³⁸  must be fulfilled.”

[1:20]  ¹ tn Grk “behold.”

[1:20]  ² sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ³ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[3:4]  ⁴ tn Or “A voice.”

[3:4]  ⁵ tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).

[3:4]  ⁶ tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poiew) reappears in vv. 8, 10, 11, 12, 14.

[4:22]  ⁷ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁹ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[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.

[8:12]  ¹³ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[8:12]  ¹⁴ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[8:12]  ¹⁵ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

[8:13]  ¹⁶ tn Here δέ (de) has not been translated.

[8:13]  ¹⁷ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

[8:13]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ¹⁹ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

[8:13]  ²⁰ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

[9:26]  ¹⁹ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ²⁰ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ²¹ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[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").

[20:20]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:20]  ²⁶ tn Grk “righteous,” but in this context the point is their false sincerity.

[20:20]  ²⁷ tn Grk “so that they might catch him in some word.”

[20:20]  ²⁸ tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).

[24:19]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²⁹ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ³⁰ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:44]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ³² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³³ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.