Luke 1:7

1:7 But they did not have a child, because Elizabeth was barren, ¹  and they were both very old. ² 

Luke 1:80

1:80 And the child kept growing ³  and becoming strong ⁴  in spirit, and he was in the wilderness ⁵  until the day he was revealed ⁶  to Israel.

Luke 3:15

3:15 While the people were filled with anticipation ⁷  and they all wondered ⁸  whether perhaps John ⁹  could be the Christ, ¹⁰ 

Luke 4:2

4:2 where for forty days he endured temptations ¹¹  from the devil. He ¹²  ate nothing ¹³  during those days, and when they were completed, ¹⁴  he was famished.

Luke 4:43

4:43 But Jesus ¹⁵  said to them, “I must ¹⁶  proclaim the good news of the kingdom ¹⁷  of God to the other towns ¹⁸  too, for that is what I was sent ¹⁹  to do.” ²⁰ 

Luke 5:22

5:22 When Jesus perceived ²¹  their hostile thoughts, ²²  he said to them, ²³  “Why are you raising objections ²⁴  within yourselves?

Luke 6:1

Lord of the Sabbath

6:1 Jesus ²⁵  was going through the grain fields on ²⁶  a Sabbath, ²⁷  and his disciples picked some heads of wheat, ²⁸  rubbed them in their hands, and ate them. ²⁹ 

Luke 6:12

Choosing the Twelve Apostles

6:12 Now ³⁰  it was during this time that Jesus ³¹  went out to the mountain ³²  to pray, and he spent all night ³³  in prayer to God. ³⁴ 

Luke 9:36

9:36 After ³⁵  the voice had spoken, Jesus was found alone. So ³⁶  they kept silent and told no one ³⁷  at that time ³⁸  anything of what they had seen.

Luke 21:21

21:21 Then those who are in Judea must flee ³⁹  to the mountains. Those ⁴⁰  who are inside the city must depart. Those ⁴¹  who are out in the country must not enter it,

Luke 23:7

23:7 When ⁴²  he learned that he was from Herod’s jurisdiction, ⁴³  he sent him over to Herod, ⁴⁴  who also happened to be in Jerusalem ⁴⁵  at that time.

[1:7]  ¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ² tn Grk “were both advanced in days” (an idiom for old age).

[1:80]  ³ tn This verb is imperfect.

[1:80]  ⁴ tn This verb is also imperfect.

[1:80]  ⁵ tn Or “desert.”

[1:80]  ⁶ tn Grk “until the day of his revealing.”

[3:15]  ⁵ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ⁶ tn Grk “pondered in their hearts.”

[3:15]  ⁷ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:2]  ⁷ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁸ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ¹⁰ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:43]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:43]  ¹⁰ tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).

[4:43]  ¹¹ sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.

[4:43]  ¹² tn Or “cities.”

[4:43]  ¹³ sn Jesus was sent by God for this purpose. This is the language of divine commission.

[4:43]  ¹⁴ tn Grk “because for this purpose I was sent.”

[5:22]  ¹¹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ¹² tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ¹³ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ¹⁴ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[6:1]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹⁴ 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.

[6:1]  ¹⁵ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ¹⁶ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ¹⁷ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[6:12]  ¹⁵ tn Grk “Now it happened that in.” 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.

[6:12]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹⁷ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ¹⁸ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹⁹ tn This is an objective genitive, so prayer “to God.”

[9:36]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:36]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the concluding summary of the account.

[9:36]  ¹⁹ sn Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18.

[9:36]  ²⁰ tn Grk “in those days.”

[21:21]  ¹⁹ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

[23:7]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:7]  ²² sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.

[23:7]  ²³ sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.

[23:7]  ²⁴ sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).