Luke 1:66

1:66 All ¹  who heard these things ²  kept them in their hearts, ³  saying, “What then will this child be?” ⁴  For the Lord’s hand ⁵  was indeed with him.

Luke 2:25

The Prophecy of Simeon

2:25 Now ⁶  there was a man in Jerusalem ⁷  named Simeon who was righteous ⁸  and devout, looking for the restoration ⁹  of Israel, and the Holy Spirit ¹⁰  was upon him.

Luke 4:41

4:41 Demons also came out ¹¹  of many, crying out, ¹²  “You are the Son of God!” ¹³  But he rebuked ¹⁴  them, and would not allow them to speak, ¹⁵  because they knew that he was the Christ. ¹⁶ 

Luke 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ¹⁷  Then ¹⁸  Jesus said to Simon, “Do not be afraid; from now on ¹⁹  you will be catching people.” ²⁰ 

Luke 6:6

Healing a Withered Hand

6:6 On ²¹  another Sabbath, Jesus ²²  entered the synagogue ²³  and was teaching. Now ²⁴  a man was there whose right hand was withered. ²⁵ 

Luke 7:12

7:12 As he approached the town gate, a man ²⁶  who had died was being carried out, ²⁷  the only son of his mother (who ²⁸  was a widow ²⁹ ), and a large crowd from the town ³⁰  was with her.

Luke 7:39

7:39 Now when the Pharisee who had invited him saw this, ³¹  he said to himself, “If this man were a prophet, ³²  he would know who and what kind of woman ³³  this is who is touching him, that she is a sinner.”

Luke 9:18

Peter’s Confession

9:18 Once ³⁴  when Jesus ³⁵  was praying ³⁶  by himself, and his disciples were nearby, he asked them, ³⁷  “Who do the crowds say that I am?” ³⁸ 

Luke 21:24

21:24 They ³⁹  will fall by the edge ⁴⁰  of the sword and be led away as captives ⁴¹  among all nations. Jerusalem ⁴²  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁴³ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁴⁴  you did not arrest me. ⁴⁵  But this is your hour, ⁴⁶  and that of the power ⁴⁷  of darkness!”

[1:66]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

[1:66]  ² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

[1:66]  ⁴ tn Or “what manner of child will this one be?”

[1:66]  ⁵ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[2:25]  ⁶ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:25]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:25]  ⁸ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

[2:25]  ⁹ tn Or “deliverance,” “consolation.”

[2:25]  ¹⁰ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

[4:41]  ¹¹ sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.

[4:41]  ¹² tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.

[4:41]  ¹³ tc Most mss (A Q Θ Ψ 0102 Ë^1,13 Ï) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.

[4:41]  ¹⁴ tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).

[4:41]  ¹⁵ sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).

[4:41]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:10]  ¹⁶ tn Or “business associates.”

[5:10]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ¹⁸ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ¹⁹ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[6:6]  ²¹ tn Grk “Now it happened that on.” 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.

[6:6]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ²³ sn See the note on synagogues in 4:15.

[6:6]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ²⁵ tn Grk “a man was there and his right hand was withered.”

[7:12]  ²⁶ tn Grk “behold.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[7:12]  ²⁷ tn That is, carried out for burial. This was a funeral procession.

[7:12]  ²⁸ tn Grk “and she.” The clause introduced by καί (kai) has been translated as a relative clause for the sake of English style.

[7:12]  ²⁹ sn The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.

[7:12]  ³⁰ tn Or “city.”

[7:39]  ³¹ tn The word “this” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[7:39]  ³² tn This is a good example of a second class (contrary to fact) Greek conditional sentence. The Pharisee said, in effect, “If this man were a prophet (but he is not)…”

[7:39]  ³³ sn The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman.

[9:18]  ³⁶ 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.

[9:18]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:18]  ³⁸ sn Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46.

[9:18]  ³⁹ tn Grk “the disciples were with him, and he asked them, saying.”

[9:18]  ⁴⁰ sn “Who do the crowds say that I am?” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9. The answer resolves a major theme of Luke’s Gospel.

[21:24]  ⁴¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴² tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁴³ sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁴⁴ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁴⁵ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[22:53]  ⁴⁶ tn Grk “in the temple.”

[22:53]  ⁴⁷ tn Grk “lay hands on me.”

[22:53]  ⁴⁸ tn Or “your time.”

[22:53]  ⁴⁹ tn Or “authority,” “domain.”