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 2:40

2:40 And the child grew and became strong, ⁶  filled with wisdom, ⁷  and the favor ⁸  of God ⁹  was upon him.

Luke 9:47

9:47 But when Jesus discerned their innermost thoughts, ¹⁰  he took a child, had him stand by ¹¹  his side,

Luke 1:59

1:59 On ¹²  the eighth day ¹³  they came to circumcise the child, and they wanted to name ¹⁴  him Zechariah after his father.

Luke 1:80

1:80 And the child kept growing ¹⁵  and becoming strong ¹⁶  in spirit, and he was in the wilderness ¹⁷  until the day he was revealed ¹⁸  to Israel.

Luke 18:17

18:17 I tell you the truth, ¹⁹  whoever does not receive ²⁰  the kingdom of God like a child ²¹  will never ²²  enter it.”

Luke 1:66

1:66 All ²³  who heard these things ²⁴  kept them in their hearts, ²⁵  saying, “What then will this child be?” ²⁶  For the Lord’s hand ²⁷  was indeed with him.

Luke 2:27

2:27 So ²⁸  Simeon, ²⁹  directed by the Spirit, ³⁰  came into the temple courts, ³¹  and when the parents brought in the child Jesus to do for him what was customary according to the law, ³² 

Luke 9:48

9:48 and said to them, “Whoever welcomes ³³  this child ³⁴  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.” ³⁵ 

[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.

[2:40]  ⁶ 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]  ⁷ sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

[2:40]  ⁸ tn Or “grace.”

[2:40]  ⁹ sn On the phrase the favor of God see Luke 1:66.

[9:47]  ¹¹ tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ¹² tn On this use of παρά (para), see BDF §239.1.1.

[1:59]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ²¹ tn This verb is imperfect.

[1:80]  ²² tn This verb is also imperfect.

[1:80]  ²³ tn Or “desert.”

[1:80]  ²⁴ tn Grk “until the day of his revealing.”

[18:17]  ²⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:17]  ²⁷ sn On receive see John 1:12.

[18:17]  ²⁸ 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]  ²⁹ tn The negation in Greek used here (οὐ μή, ou mh) is very strong.

[1:66]  ³¹ 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]  ³² tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

[1:66]  ³³ 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]  ³⁴ tn Or “what manner of child will this one be?”

[1:66]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ³⁷ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ³⁸ 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]  ³⁹ tn Grk “the temple.”

[2:27]  ⁴⁰ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[9:48]  ⁴¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ⁴² 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]  ⁴³ 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.