Luke 1:62

1:62 So ¹  they made signs to the baby’s ²  father, ³  inquiring what he wanted to name his son. ⁴ 

Luke 9:40

9:40 I ⁵  begged ⁶  your disciples to cast it out, but ⁷  they could not do so.” ⁸ 

Luke 2:28

2:28 Simeon ⁹  took him in his arms and blessed God, saying, ¹⁰ 

Luke 2:40

2:40 And the child grew and became strong, ¹¹  filled with wisdom, ¹²  and the favor ¹³  of God ¹⁴  was upon him.

Luke 8:7

8:7 Other seed fell among the thorns, ¹⁵  and they grew up with it and choked ¹⁶  it.

Luke 9:47

9:47 But when Jesus discerned their innermost thoughts, ¹⁷  he took a child, had him stand by ¹⁸  his side,

Luke 14:35

14:35 It is of no value ¹⁹  for the soil or for the manure pile; it is to be thrown out. ²⁰  The one who has ears to hear had better listen!” ²¹ 

Luke 17:35

17:35 There will be two women grinding grain together; ²²  one will be taken and the other left.”

Luke 22:16

22:16 For I tell you, I will not eat it again ²³  until it is fulfilled ²⁴  in the kingdom of God.” ²⁵ 

Luke 1:59

1:59 On ²⁶  the eighth day ²⁷  they came to circumcise the child, and they wanted to name ²⁸  him Zechariah after his father.

Luke 6:33

6:33 And ²⁹  if you do good to those who do good to you, what credit is that to you? Even ³⁰  sinners ³¹  do the same.

Luke 19:23

19:23 Why then didn’t you put ³²  my money in the bank, ³³  so that when I returned I could have collected it with interest?’

Luke 23:53

23:53 Then ³⁴  he took it down, wrapped it in a linen cloth, ³⁵  and placed it ³⁶  in a tomb cut out of the rock, ³⁷  where no one had yet been buried. ³⁸ 

Luke 8:5

8:5 “A sower went out to sow ³⁹  his seed. ⁴⁰  And as he sowed, some fell along the path and was trampled on, and the wild birds ⁴¹  devoured it.

Luke 9:45

9:45 But they did not understand this statement; its meaning ⁴²  had been concealed ⁴³  from them, so that they could not grasp it. Yet ⁴⁴  they were afraid to ask him about this statement.

Luke 15:4

15:4 “Which one ⁴⁵  of you, if he has a hundred ⁴⁶  sheep and loses one of them, would not leave the ninety-nine in the open pasture ⁴⁷  and go look for ⁴⁸  the one that is lost until he finds it? ⁴⁹ 

[1:62]  ¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

[1:62]  ² tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

[1:62]  ³ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

[1:62]  ⁴ tn Grk “what he might wish to call him.”

[9:40]  ⁵ tn Grk “And I.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here; instead a new sentence was started in the translation.

[9:40]  ⁶ sn Note the repetition of the verb from v. 38, an indication of the father’s desperation.

[9:40]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[9:40]  ⁸ tn The words “do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.

[2:28]  ⁹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹⁰ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:40]  ¹³ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

[2:40]  ¹⁴ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ¹⁵ tn Or “grace.”

[2:40]  ¹⁶ sn On the phrase the favor of God see Luke 1:66.

[8:7]  ¹⁷ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

[8:7]  ¹⁸ sn That is, crowded out the good plants.

[9:47]  ²¹ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ²² tn On this use of παρά (para), see BDF §239.1.1.

[14:35]  ²⁵ tn Or “It is not useful” (L&N 65.32).

[14:35]  ²⁶ tn Grk “they throw it out.” The third person plural with unspecified subject is a circumlocution for the passive here.

[14:35]  ²⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8).

[17:35]  ²⁹ tn Grk “at the same place.” According to L&N 46.16, this refers to a hand mill normally operated by two women.

[22:16]  ³³ tn Although the word “again” is not in the Greek text, it is supplied to indicate that Jesus did indeed partake of this Passover meal, as statements in v. 18 suggest (“from now on”). For more complete discussion see D. L. Bock, Luke (BECNT), 2:1720.

[22:16]  ³⁴ sn Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled. This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.

[22:16]  ³⁵ sn The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37.

[1:59]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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.

[6:33]  ⁴¹ tc ‡ Three key mss (Ì⁷⁵ א* B) have “for” here, but it is unlikely that it was present originally. The addition of conjunctions, especially to the beginning of a clause, are typically suspect because they fit the pattern of Koine tendencies toward greater explicitness. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[6:33]  ⁴² tc Most mss (A D L Θ Ξ Ψ Ë¹³ 33 Ï lat) include γάρ (gar, “for”) following καί (kai, here translated “even”), but a few important mss (א B W 700 892* 1241 pc) lack the conjunction. The inclusion of the conjunction seems to be motivated by clarity and should probably be considered inauthentic.

[6:33]  ⁴³ sn See the note on the word sinners in v. 32.

[19:23]  ⁴⁵ tn That is, “If you really feared me why did you not do a minimum to get what I asked for?”

[19:23]  ⁴⁶ tn Grk “on the table”; the idiom refers to a place where money is kept or managed, or credit is established, thus “bank” (L&N 57.215).

[23:53]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:53]  ⁵⁰ tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.

[23:53]  ⁵¹ tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.

[23:53]  ⁵² tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).

[23:53]  ⁵³ tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.

[8:5]  ⁵³ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

[8:5]  ⁵⁴ tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

[8:5]  ⁵⁵ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:45]  ⁵⁷ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ⁵⁸ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ⁵⁹ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:4]  ⁶¹ tn Grk “What man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.

[15:4]  ⁶² sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.

[15:4]  ⁶³ tn Or “desert,” but here such a translation might suggest neglect of the 99 sheep left behind.

[15:4]  ⁶⁴ tn Grk “go after,” but in contemporary English the idiom “to look for” is used to express this.

[15:4]  ⁶⁵ sn Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.