Luke 1:56

1:56 So ¹  Mary stayed with Elizabeth ²  about three months ³  and then returned to her home.

Luke 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. ⁴ 

Luke 2:35

2:35 Indeed, as a result of him the thoughts ⁵  of many hearts will be revealed ⁶  – and a sword ⁷  will pierce your own soul as well!” ⁸ 

Luke 4:39

4:39 So ⁹  he stood over her, commanded ¹⁰  the fever, and it left her. Immediately ¹¹  she got up and began to serve ¹²  them.

Luke 8:44

8:44 She ¹³  came up behind Jesus ¹⁴  and touched the edge ¹⁵  of his cloak, ¹⁶  and at once the bleeding ¹⁷  stopped.

Luke 8:55-56

8:55 Her ¹⁸  spirit returned, ¹⁹  and she got up immediately. Then ²⁰  he told them to give her something to eat. 8:56 Her ²¹  parents were astonished, but he ordered them to tell no one ²²  what had happened.

Luke 10:10

10:10 But whenever ²³  you enter a town ²⁴  and the people ²⁵  do not welcome ²⁶  you, go into its streets ²⁷  and say,

Luke 10:42

10:42 but one thing ²⁸  is needed. Mary has chosen the best ²⁹  part; it will not be taken away from her.”

Luke 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ³⁰  surrounded ³¹  by armies, then know that its ³²  desolation ³³  has come near.

[1:56]  ¹ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ² tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ³ sn As is typical with Luke the timing is approximate (about three months), not specific.

[2:19]  ⁴ tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

[2:35]  ⁷ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[2:35]  ⁸ sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

[2:35]  ⁹ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

[2:35]  ¹⁰ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

[4:39]  ¹⁰ tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.

[4:39]  ¹¹ tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).

[4:39]  ¹² tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.

[4:39]  ¹³ tn The imperfect verb has been translated ingressively.

[8:44]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:44]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:44]  ¹⁵ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[8:44]  ¹⁶ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[8:44]  ¹⁷ tn Grk “the flow of her blood.”

[8:55]  ¹⁶ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:55]  ¹⁷ sn In other words, she came back to life; see Acts 20:10.

[8:55]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[8:56]  ¹⁹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[8:56]  ²⁰ sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

[10:10]  ²² tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ²³ tn Or “city.”

[10:10]  ²⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ²⁵ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ²⁶ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:42]  ²⁵ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ²⁶ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[21:20]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ²⁹ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ³⁰ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ³¹ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).