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 3:14

3:14 Then some soldiers ⁶  also asked him, “And as for us – what should we do?” ⁷  He told them, “Take money from no one by violence ⁸  or by false accusation, ⁹  and be content with your pay.”

Luke 4:36

4:36 They ¹⁰  were all amazed and began to say ¹¹  to one another, “What’s happening here? ¹²  For with authority and power ¹³  he commands the unclean spirits, and they come out!”

Luke 5:21

5:21 Then ¹⁴  the experts in the law ¹⁵  and the Pharisees began to think ¹⁶  to themselves, ¹⁷  “Who is this man ¹⁸  who is uttering blasphemies? ¹⁹  Who can forgive sins but God alone?”

Luke 7:16

7:16 Fear ²⁰  seized them all, and they began to glorify ²¹  God, saying, “A great prophet ²²  has appeared ²³  among us!” and “God has come to help ²⁴  his people!”

Luke 8:24-25

8:24 They ²⁵  came ²⁶  and woke him, saying, “Master, Master, ²⁷  we are about to die!” So ²⁸  he got up and rebuked ²⁹  the wind and the raging waves; ³⁰  they died down, and it was calm. 8:25 Then ³¹  he said to them, “Where is your faith?” ³²  But they were afraid and amazed, ³³  saying to one another, “Who then is this? He commands even the winds and the water, ³⁴  and they obey him!”

Luke 20:2

20:2 and said to him, ³⁵  “Tell us: By what authority ³⁶  are you doing these things? ³⁷  Or who it is who gave you this authority?”

Luke 20:21

20:21 Thus ³⁸  they asked him, “Teacher, we know that you speak and teach correctly, ³⁹  and show no partiality, but teach the way of God in accordance with the truth. ⁴⁰ 

Luke 20:28

20:28 They asked him, ⁴¹  “Teacher, Moses wrote for us that if a man’s brother dies leaving a wife but no children, that man ⁴²  must marry ⁴³  the widow and father children ⁴⁴  for his brother. ⁴⁵ 

Luke 21:8

21:8 He ⁴⁶  said, “Watch out ⁴⁷  that you are not misled. For many will come in my name, saying, ‘I am he,’ ⁴⁸  and, ‘The time is near.’ Do not follow them!

Luke 23:2

23:2 They ⁴⁹  began to accuse ⁵⁰  him, saying, “We found this man subverting ⁵¹  our nation, forbidding ⁵²  us to pay the tribute tax ⁵³  to Caesar ⁵⁴  and claiming that he himself is Christ, ⁵⁵  a king.”

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ⁵⁶  him, saying, “He saved others. Let him save ⁵⁷  himself if ⁵⁸  he is the Christ ⁵⁹  of God, his chosen one!”

[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).

[3:14]  ⁶ tn Grk “And soldiers.”

[3:14]  ⁷ tn Grk “And what should we ourselves do?”

[3:14]  ⁸ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ⁹ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[4:36]  ¹¹ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:36]  ¹² tn This imperfect verb has been translated as an ingressive imperfect.

[4:36]  ¹³ tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”

[4:36]  ¹⁴ sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.

[5:21]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹⁷ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ¹⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ²⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ²¹ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[7:16]  ²¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ²² tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ²³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ²⁴ tn Grk “arisen.”

[7:16]  ²⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[8:24]  ²⁶ tn Here δέ (de) has not been translated.

[8:24]  ²⁷ tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[8:24]  ²⁸ tn The double vocative shows great emotion.

[8:24]  ²⁹ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

[8:24]  ³⁰ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[8:24]  ³¹ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

[8:25]  ³¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:25]  ³² sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

[8:25]  ³³ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

[8:25]  ³⁴ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

[20:2]  ³⁶ tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.

[20:2]  ³⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.

[20:2]  ³⁸ sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?

[20:21]  ⁴¹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.

[20:21]  ⁴² tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.

[20:21]  ⁴³ sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.

[20:28]  ⁴⁶ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[20:28]  ⁴⁷ tn Grk “his brother”; but this would be redundant in English with the same phrase “his brother” at the end of the verse, so most modern translations render this phrase “the man” (so NIV, NRSV).

[20:28]  ⁴⁸ tn The use of ἵνα (Jina) with imperatival force is unusual (BDF §470.1).

[20:28]  ⁴⁹ tn Grk “and raise up seed,” an idiom for procreating children (L&N 23.59).

[20:28]  ⁵⁰ sn A quotation from Deut 25:5. Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[21:8]  ⁵¹ tn Here δέ (de) has not been translated.

[21:8]  ⁵² tn Or “Be on guard.”

[21:8]  ⁵³ tn That is, “I am the Messiah.”

[23:2]  ⁵⁶ tn Here δέ (de) has not been translated.

[23:2]  ⁵⁷ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁵⁸ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ⁵⁹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁶⁰ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁶¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:35]  ⁶¹ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ⁶² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ⁶³ tn This is a first class condition in the Greek text.

[23:35]  ⁶⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”