Luke 1:59

1:59 On ¹  the eighth day ²  they came to circumcise the child, and they wanted to name ³  him Zechariah after his father.

Luke 5:1

The Call of the Disciples

5:1 Now ⁴  Jesus was standing by the Lake of Gennesaret, ⁵  and the crowd was pressing around him ⁶  to hear the word of God.

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁷  for I am a sinful man!” ⁸ 

Luke 9:36

9:36 After ⁹  the voice had spoken, Jesus was found alone. So ¹⁰  they kept silent and told no one ¹¹  at that time ¹²  anything of what they had seen.

Luke 10:38

Jesus and Martha

10:38 Now as they went on their way, Jesus ¹³  entered a certain village where a woman named Martha welcomed him as a guest. ¹⁴ 

Luke 24:10

24:10 Now it was Mary Magdalene, ¹⁵  Joanna, ¹⁶  Mary the mother of James, and the other women with them who told these things to the apostles.

[1:59]  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. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:59]  ² sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

[1:59]  ³ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

[5:1]  ⁴ tn Grk “Now 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.

[5:1]  ⁵ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁶ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:8]  ⁷ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁸ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[9:36]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹² sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ¹³ tn Grk “in those days.”

[10:38]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ¹⁴ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[24:10]  ¹⁶ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹⁷ sn On Joanna see Luke 8:1-3.