Luke 1:22

1:22 When ¹  he came out, he was not able to speak to them. They ²  realized that he had seen a vision ³  in the holy place, ⁴  because ⁵  he was making signs to them and remained unable to speak. ⁶ 

Luke 1:66

1:66 All ⁷  who heard these things ⁸  kept them in their hearts, ⁹  saying, “What then will this child be?” ¹⁰  For the Lord’s hand ¹¹  was indeed with him.

Luke 2:7

2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ¹²  and laid him in a manger, ¹³  because there was no place for them in the inn. ¹⁴ 

Luke 2:51

2:51 Then ¹⁵  he went down with them and came to Nazareth, ¹⁶  and was obedient ¹⁷  to them. But ¹⁸  his mother kept all these things ¹⁹  in her heart. ²⁰ 

Luke 4:16

Rejection at Nazareth

4:16 Now ²¹  Jesus ²²  came to Nazareth, ²³  where he had been brought up, and went into the synagogue ²⁴  on the Sabbath day, as was his custom. ²⁵  He ²⁶  stood up to read, ²⁷ 

Luke 4:38

4:38 After Jesus left ²⁸  the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus ²⁹  to help her. ³⁰ 

Luke 5:3

5:3 He got into ³¹  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ³²  Jesus ³³  sat down ³⁴  and taught the crowds from the boat.

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ³⁵  he said to himself, “If this man were a prophet, ³⁶  he would know who and what kind of woman ³⁷  this is who is touching him, that she is a sinner.”

Luke 8:47

8:47 When ³⁸  the woman saw that she could not escape notice, ³⁹  she came trembling and fell down before him. In ⁴⁰  the presence of all the people, she explained why ⁴¹  she had touched him and how she had been immediately healed.

Luke 9:45

9:45 But they did not understand this statement; its meaning ⁴²  had been concealed ⁴³  from them, so that they could not grasp it. Yet ⁴⁴  they were afraid to ask him about this statement.

Luke 13:16

13:16 Then ⁴⁵  shouldn’t ⁴⁶  this woman, a daughter of Abraham whom Satan ⁴⁷  bound for eighteen long ⁴⁸  years, be released from this imprisonment ⁴⁹  on the Sabbath day?”

Luke 16:1

The Parable of the Clever Steward

16:1 Jesus ⁵⁰  also said to the disciples, “There was a rich man who was informed of accusations ⁵¹  that his manager ⁵²  was wasting ⁵³  his assets.

Luke 22:10

22:10 He said to them, “Listen, ⁵⁴  when you have entered the city, a man carrying a jar of water ⁵⁵  will meet you. ⁵⁶  Follow him into the house that he enters,

Luke 23:8

23:8 When ⁵⁷  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 ⁵⁸  some miraculous sign. ⁵⁹ 

[1:22]  ¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ² tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ³ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ⁴ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ⁵ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ⁶ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[1:66]  ⁷ 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]  ⁸ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ⁹ 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]  ¹⁰ tn Or “what manner of child will this one be?”

[1:66]  ¹¹ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[2:7]  ¹³ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ¹⁴ tn Or “a feeding trough.”

[2:7]  ¹⁵ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:51]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:51]  ²⁰ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[2:51]  ²¹ tn Or “was submitting.”

[2:51]  ²² tn Here καί (kai) has been translated as “but” to indicate the contrast.

[2:51]  ²³ tn Or “all these words.”

[2:51]  ²⁴ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

[4:16]  ²⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ²⁷ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  ²⁸ sn See the note on synagogues in 4:15.

[4:16]  ²⁹ tn Grk “according to his custom.”

[4:16]  ³⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ³¹ sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.

[4:38]  ³¹ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[4:38]  ³³ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

[5:3]  ³⁷ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁴⁰ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:39]  ⁴³ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ⁴⁴ tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ⁴⁵ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[8:47]  ⁴⁹ tn Here δέ (de) has not been translated.

[8:47]  ⁵⁰ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ⁵¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ⁵² tn Grk “told for what reason.”

[9:45]  ⁵⁵ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁵⁶ 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]  ⁵⁷ 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.

[13:16]  ⁶¹ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁶² tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ⁶³ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ⁶⁴ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ⁶⁵ tn Or “bondage”; Grk “bond.”

[16:1]  ⁶⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ⁶⁸ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ⁶⁹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ⁷⁰ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[22:10]  ⁷³ tn Grk “behold.”

[22:10]  ⁷⁴ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ⁷⁵ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[23:8]  ⁷⁹ tn Here δέ (de) has not been translated.

[23:8]  ⁸⁰ 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]  ⁸¹ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).