Luke 1:61

1:61 They ¹  said to her, “But ²  none of your relatives bears this name.” ³ 

Luke 6:2

6:2 But some of the Pharisees ⁴  said, “Why are you ⁵  doing what is against the law ⁶  on the Sabbath?”

Luke 19:33

19:33 As ⁷  they were untying the colt, its owners asked them, ⁸  “Why are you untying that colt?”

Luke 19:39

19:39 But ⁹  some of the Pharisees ¹⁰  in the crowd said to him, “Teacher, rebuke your disciples.” ¹¹ 

Luke 20:24

20:24 “Show me a denarius. ¹²  Whose image ¹³  and inscription are on it?” ¹⁴  They said, “Caesar’s.”

Luke 22:38

22:38 So ¹⁵  they said, “Look, Lord, here are two swords.” ¹⁶  Then he told them, “It is enough.” ¹⁷ 

Luke 22:49

22:49 When ¹⁸  those who were around him saw what was about to happen, they said, “Lord, should ¹⁹  we use our swords?” ²⁰ 

Luke 22:71

22:71 Then ²¹  they said, “Why do we need further testimony? We have heard it ourselves ²²  from his own lips!” ²³ 

[1:61]  ¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:61]  ² tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

[1:61]  ³ tn Grk “There is no one from your relatives who is called by this name.”

[6:2]  ⁴ sn See the note on Pharisees in 5:17.

[6:2]  ⁵ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ⁶ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[19:33]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ⁸ tn Grk “said to them.”

[19:39]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ¹¹ sn See the note on Pharisees in 5:17.

[19:39]  ¹² sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[20:24]  ¹³ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[20:24]  ¹⁴ tn Or “whose likeness.”

[20:24]  ¹⁵ tn Grk “whose likeness and inscription does it have?”

[22:38]  ¹⁶ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ¹⁷ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ¹⁸ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:49]  ¹⁹ tn Here δέ (de) has not been translated.

[22:49]  ²⁰ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ²¹ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:71]  ²² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:71]  ²³ sn We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.

[22:71]  ²⁴ tn Grk “from his own mouth” (an idiom).