Luke 1:4

1:4 so that you may know for certain ¹  the things you were taught. ² 

Luke 24:16

24:16 (but their eyes were kept ³  from recognizing ⁴  him). ⁵ 

Luke 24:31

24:31 At this point ⁶  their eyes were opened and they recognized ⁷  him. ⁸  Then ⁹  he vanished out of their sight.

Luke 5:22

5:22 When Jesus perceived ¹⁰  their hostile thoughts, ¹¹  he said to them, ¹²  “Why are you raising objections ¹³  within yourselves?

Luke 7:37

7:37 Then ¹⁴  when a woman of that town, who was a sinner, learned that Jesus ¹⁵  was dining ¹⁶  at the Pharisee’s house, she brought an alabaster jar ¹⁷  of perfumed oil. ¹⁸ 

Luke 23:7

23:7 When ¹⁹  he learned that he was from Herod’s jurisdiction, ²⁰  he sent him over to Herod, ²¹  who also happened to be in Jerusalem ²²  at that time.

Luke 1:22

1:22 When ²³  he came out, he was not able to speak to them. They ²⁴  realized that he had seen a vision ²⁵  in the holy place, ²⁶  because ²⁷  he was making signs to them and remained unable to speak. ²⁸ 

[1:4]  ¹ tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.

[1:4]  ² tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.

[24:16]  ³ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ⁴ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ⁵ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:31]  ⁵ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ⁶ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁷ tn This pronoun is somewhat emphatic.

[24:31]  ⁸ tn This translates a καί (kai, “and”) that has clear sequential force.

[5:22]  ⁷ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ⁸ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ⁹ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ¹⁰ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[7:37]  ⁹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:37]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:37]  ¹¹ tn Grk “was reclining at table.”

[7:37]  ¹² sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

[7:37]  ¹³ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The same phrase occurs at the end of v. 38 and in v. 46.

[23:7]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ¹² sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ¹³ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ¹⁴ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).

[1:22]  ¹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹⁴ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹⁵ 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]  ¹⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ¹⁷ tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ¹⁸ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.