Luke 1:76

1:76 And you, child, ¹  will be called the prophet ²  of the Most High. ³ 

For you will go before ⁴  the Lord to prepare his ways, ⁵ 

Luke 2:17

2:17 When ⁶  they saw him, ⁷  they related what they had been told ⁸  about this child,

Luke 2:40

2:40 And the child grew and became strong, ⁹  filled with wisdom, ¹⁰  and the favor ¹¹  of God ¹²  was upon him.

Luke 9:47

9:47 But when Jesus discerned their innermost thoughts, ¹³  he took a child, had him stand by ¹⁴  his side,

Luke 1:59

1:59 On ¹⁵  the eighth day ¹⁶  they came to circumcise the child, and they wanted to name ¹⁷  him Zechariah after his father.

Luke 1:80

1:80 And the child kept growing ¹⁸  and becoming strong ¹⁹  in spirit, and he was in the wilderness ²⁰  until the day he was revealed ²¹  to Israel.

Luke 18:17

18:17 I tell you the truth, ²²  whoever does not receive ²³  the kingdom of God like a child ²⁴  will never ²⁵  enter it.”

Luke 1:66

1:66 All ²⁶  who heard these things ²⁷  kept them in their hearts, ²⁸  saying, “What then will this child be?” ²⁹  For the Lord’s hand ³⁰  was indeed with him.

Luke 2:27

2:27 So ³¹  Simeon, ³²  directed by the Spirit, ³³  came into the temple courts, ³⁴  and when the parents brought in the child Jesus to do for him what was customary according to the law, ³⁵ 

Luke 7:32

7:32 They are like children sitting in the marketplace and calling out to one another, ³⁶ 

‘We played the flute for you, yet you did not dance; ³⁷ 

we wailed in mourning, ³⁸  yet you did not weep.’

Luke 11:7

11:7 Then ³⁹  he will reply ⁴⁰  from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. ⁴¹  I cannot get up and give you anything.’ ⁴² 

Luke 18:16

18:16 But Jesus called for the children, ⁴³  saying, “Let the little children come to me and do not try to stop them, for the kingdom of God ⁴⁴  belongs to such as these. ⁴⁵ 

Luke 9:48

9:48 and said to them, “Whoever welcomes ⁴⁶  this child ⁴⁷  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ⁴⁸ 

[1:76]  ¹ sn Now Zechariah describes his son John (you, child) through v. 77.

[1:76]  ² tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

[1:76]  ³ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

[1:76]  ⁴ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

[1:76]  ⁵ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

[2:17]  ⁶ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:17]  ⁷ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[2:17]  ⁸ tn Grk “the word which had been spoken to them.”

[2:40]  ¹¹ 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]  ¹² sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ¹³ tn Or “grace.”

[2:40]  ¹⁴ sn On the phrase the favor of God see Luke 1:66.

[9:47]  ¹⁶ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹⁷ tn On this use of παρά (para), see BDF §239.1.1.

[1:59]  ²¹ 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]  ²² 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]  ²³ 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.

[1:80]  ²⁶ tn This verb is imperfect.

[1:80]  ²⁷ tn This verb is also imperfect.

[1:80]  ²⁸ tn Or “desert.”

[1:80]  ²⁹ tn Grk “until the day of his revealing.”

[18:17]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ³² sn On receive see John 1:12.

[18:17]  ³³ sn The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.

[18:17]  ³⁴ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[1:66]  ³⁶ 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]  ³⁷ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³⁸ 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]  ³⁹ tn Or “what manner of child will this one be?”

[1:66]  ⁴⁰ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

[2:27]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁴² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁴³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ⁴⁴ tn Grk “the temple.”

[2:27]  ⁴⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[7:32]  ⁴⁶ tn Grk “They are like children sitting…and calling out…who say.”

[7:32]  ⁴⁷ sn ‘We played the flute for you, yet you did not dance…’ The children of this generation were making the complaint (see vv. 33-34) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.

[7:32]  ⁴⁸ tn The verb ἐθρηνήσαμεν (eqrhnhsamen) refers to the loud wailing and lamenting used to mourn the dead in public in 1st century Jewish culture.

[11:7]  ⁵¹ tn Κἀκεῖνος (kakeino") has been translated “Then he.”

[11:7]  ⁵² tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”

[11:7]  ⁵³ tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.

[11:7]  ⁵⁴ tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.

[18:16]  ⁵⁶ tn Grk “summoned them”; the referent (the children) has been specified in the translation for clarity.

[18:16]  ⁵⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[18:16]  ⁵⁸ sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

[9:48]  ⁶¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁶² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ⁶³ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.