Luke 1:63

1:63 He ¹  asked for a writing tablet ²  and wrote, ³  “His name is John.” And they were all amazed. ⁴ 

Luke 6:26

6:26 “Woe to you ⁵  when all people ⁶  speak well of you, for their ancestors ⁷  did the same things to the false prophets.

Luke 13:21

13:21 It is like yeast that a woman took and mixed with ⁸  three measures ⁹  of flour until all the dough had risen.” ¹⁰ 

Luke 14:29

14:29 Otherwise, ¹¹  when he has laid ¹²  a foundation and is not able to finish the tower, ¹³  all who see it ¹⁴  will begin to make fun of ¹⁵  him.

Luke 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹⁶ 

Luke 15:31

15:31 Then ¹⁷  the father ¹⁸  said to him, ‘Son, you are always with me, and everything that belongs to me is yours.

Luke 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Luke 23:18

23:18 But they all shouted out together, ¹⁹  “Take this man ²⁰  away! Release Barabbas for us!”

Luke 24:25

24:25 So ²¹  he said to them, “You ²²  foolish people ²³  – how slow of heart ²⁴  to believe ²⁵  all that the prophets have spoken!

[1:63]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:63]  ² sn The writing tablet requested by Zechariah would have been a wax tablet.

[1:63]  ³ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:63]  ⁴ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

[6:26]  ⁵ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁷ tn Or “forefathers”; Grk “fathers.”

[13:21]  ⁹ tn Grk “hid in.”

[13:21]  ¹⁰ sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.

[13:21]  ¹¹ tn Grk “it was all leavened.”

[14:29]  ¹³ tn Grk “to complete it, lest.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and ἵνα μήποτε ({ina mhpote, “lest”) has been translated as “Otherwise.”

[14:29]  ¹⁴ tn The participle θέντος (qentos) has been taken temporally.

[14:29]  ¹⁵ tn The words “the tower” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹⁶ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:29]  ¹⁷ tn Or “mock,” “ridicule.” The person who did not plan ahead becomes an object of joking and ridicule.

[14:33]  ¹⁷ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[15:31]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the parable.

[15:31]  ²² tn Grk “he”; the referent (the father) has been specified in the translation for clarity.

[23:18]  ²⁵ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ²⁶ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[24:25]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ³⁰ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³¹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³² sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ³³ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.