Luke 1:41

1:41 When ¹  Elizabeth heard Mary’s greeting, the baby leaped ²  in her ³  womb, and Elizabeth was filled with the Holy Spirit. ⁴ 

Luke 1:66

1:66 All ⁵  who heard these things ⁶  kept them in their hearts, ⁷  saying, “What then will this child be?” ⁸  For the Lord’s hand ⁹  was indeed with him.

Luke 4:23

4:23 Jesus ¹⁰  said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ ¹¹  and say, ‘What we have heard that you did in Capernaum, ¹²  do here in your hometown too.’”

Luke 6:49

6:49 But the person who hears and does not put my words into practice ¹³  is like a man who built a house on the ground without a foundation. When ¹⁴  the river burst against that house, ¹⁵  it collapsed immediately, and was utterly destroyed!” ¹⁶ 

Luke 7:9

7:9 When Jesus heard this, he was amazed ¹⁷  at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” ¹⁸ 

Luke 8:10

8:10 He ¹⁹  said, “You have been given ²⁰  the opportunity to know ²¹  the secrets ²²  of the kingdom of God, ²³  but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. ²⁴ 

Luke 8:12-14

8:12 Those along the path are the ones who have heard; then the devil ²⁵  comes and takes away the word ²⁶  from their hearts, so that they may not believe ²⁷  and be saved. 8:13 Those ²⁸  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, ²⁹  but ³⁰  in a time of testing ³¹  fall away. ³²  8:14 As for the seed that ³³  fell among thorns, these are the ones who hear, but ³⁴  as they go on their way they are choked ³⁵  by the worries and riches and pleasures of life, ³⁶  and their fruit does not mature. ³⁷ 

Luke 8:18

8:18 So listen carefully, ³⁸  for whoever has will be given more, but ³⁹  whoever does not have, even what he thinks he has ⁴⁰  will be taken from him.”

Luke 11:31

11:31 The queen of the South ⁴¹  will rise up at the judgment ⁴²  with the people ⁴³  of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon – and now, ⁴⁴  something greater ⁴⁵  than Solomon is here!

Luke 12:3

12:3 So then ⁴⁶  whatever you have said in the dark will be heard in the light, and what you have whispered ⁴⁷  in private rooms ⁴⁸  will be proclaimed from the housetops. ⁴⁹ 

Luke 16:2

16:2 So ⁵⁰  he called the manager ⁵¹  in and said to him, ‘What is this I hear about you? ⁵²  Turn in the account of your administration, ⁵³  because you can no longer be my manager.’

Luke 18:22

18:22 When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have ⁵⁴  and give the money ⁵⁵  to the poor, ⁵⁶  and you will have treasure ⁵⁷  in heaven. Then ⁵⁸  come, follow me.”

Luke 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁵⁹  proceeded to tell a parable, because he was near to Jerusalem, ⁶⁰  and because they thought ⁶¹  that the kingdom of God ⁶²  was going to ⁶³  appear immediately.

Luke 23:8

23:8 When ⁶⁴  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 ⁶⁵  some miraculous sign. ⁶⁶ 

[1:41]  ¹ tn Grk “And it happened that.” 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

[1:41]  ² sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

[1:41]  ³ tn The antecedent of “her” is Elizabeth.

[1:41]  ⁴ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

[1:66]  ⁵ 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]  ⁶ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ⁷ 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]  ⁸ tn Or “what manner of child will this one be?”

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

[4:23]  ⁹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[4:23]  ¹⁰ sn The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.

[4:23]  ¹¹ sn The remark “What we have heard that you did at Capernaum” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44. The location of this event in the parallel of Mark 6:1-6 also suggests this transposition.

[6:49]  ¹³ tn Grk “does not do [them].”

[6:49]  ¹⁴ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ¹⁵ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ¹⁶ tn Grk “and its crash was great.”

[7:9]  ¹⁷ tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.

[7:9]  ¹⁸ sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.

[8:10]  ²¹ tn Here δέ (de) has not been translated.

[8:10]  ²² tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

[8:10]  ²³ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

[8:10]  ²⁴ tn Grk “the mysteries.”

[8:10]  ²⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[8:10]  ²⁶ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

[8:12]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁹ tn Here δέ (de) has not been translated.

[8:13]  ³⁰ 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]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:13]  ³² 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]  ³³ 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.

[8:14]  ³³ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

[8:14]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:14]  ³⁵ sn That is, their concern for spiritual things is crowded out by material things.

[8:14]  ³⁶ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

[8:14]  ³⁷ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

[8:18]  ³⁷ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

[8:18]  ³⁸ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:18]  ³⁹ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

[11:31]  ⁴¹ sn On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12, as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.

[11:31]  ⁴² sn For the imagery of judgment, see Luke 10:13-15 and 11:19. The warnings are coming consistently now.

[11:31]  ⁴³ tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as is the case here (cf. BDAG 79 s.v. 1, 2). The same term, translated the same way, occurs in v. 32.

[11:31]  ⁴⁴ tn Grk “behold.”

[11:31]  ⁴⁵ sn The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22; 1 Cor 1:24, 30.

[12:3]  ⁴⁵ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

[12:3]  ⁴⁶ tn Grk “spoken in the ear,” an idiom. The contemporary expression is “whispered.”

[12:3]  ⁴⁷ sn The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).

[12:3]  ⁴⁸ tn The expression “proclaimed from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.

[16:2]  ⁴⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the reports the man received about his manager.

[16:2]  ⁵⁰ tn Grk “him”; the referent (the manager) has been specified in the translation for clarity.

[16:2]  ⁵¹ sn Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.

[16:2]  ⁵² tn Or “stewardship”; the Greek word οἰκονομία (oikonomia) is cognate with the noun for the manager (οἰκονόμος, oikonomo").

[18:22]  ⁵³ sn See Luke 14:33.

[18:22]  ⁵⁴ tn The words “the money” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[18:22]  ⁵⁵ sn See Luke 1:50-53; 6:20-23; 14:12-14.

[18:22]  ⁵⁶ sn The call for sacrifice comes with a promise of eternal reward: …you will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[18:22]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the conversation.

[19:11]  ⁵⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ⁵⁹ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁶⁰ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ⁶¹ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[23:8]  ⁶¹ tn Here δέ (de) has not been translated.

[23:8]  ⁶² 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]  ⁶³ sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).